Zakharia 1:11
Konteks1:11 The riders then agreed with the angel of the Lord, 1 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”
Zakharia 1:15
Konteks1:15 But I am greatly displeased with the nations that take my grace for granted. 2 I was a little displeased with them, but they have only made things worse for themselves.
Zakharia 1:17
Konteks1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
Zakharia 6:12
Konteks6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 3 who will sprout up from his place and build the temple of the Lord.
Zakharia 7:3
Konteks7:3 by asking both the priests of the temple 4 of the Lord who rules over all and the prophets, “Should we weep in the fifth month, 5 fasting as we have done over the years?”
Zakharia 8:21
Konteks8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’
Zakharia 9:1
Konteks9:1 An oracle of the word of the Lord concerning the land of Hadrach, 6 with its focus on Damascus: 7
The eyes of all humanity, 8 especially of the tribes of Israel, are toward the Lord,
Zakharia 10:8
Konteks10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before.
Zakharia 12:7
Konteks12:7 The Lord also will deliver the homes 9 of Judah first, so that the splendor of the kingship 10 of David and of the people of Jerusalem may not exceed that of Judah.
[1:11] 1 sn The angel of the
[1:15] 2 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[6:12] 3 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[7:3] 4 tn Heb “house” (so NAB, NIV, NRSV).
[7:3] 5 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586
[9:1] 6 sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).
[9:1] 7 tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the
[9:1] 8 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the
[12:7] 9 tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”
[12:7] 10 tn Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.
